梵網經菩薩戒本疏 5.46

5.46

Eighth, explaining the text: There are three parts: first, prohibiting the keeping of improper implements; second, stopping internal enmity; third, the adjudication of the offense for intentional violation. In the first part, because there are many kinds of weapons of killing, ten kinds are briefly listed: 1. "Knives" have the function of cutting. 2. "Clubs" have the function of beating. 3. "Bows" have the function of sending arrows. 4. "Arrows" have the function of striking and injuring. 5. "Pikes" have the function of piercing and splitting. 6. "Axes" have the function of chopping and felling. 7. "Weapons of warfare" refers to armor, crossbows, and all such implements of battle; the above [seven] apply commonly to harming humans as well as animals. 8. "Harmful nets" are for catching fish and capturing birds. 9. "Implements of slaughter" generally brings up pits, execution platforms, and the like. 10. The summary conclusion: any harmful implement whatsoever must not be kept; hence it says "one must not keep any of them at all." Second, from "Yet a bodhisattva..." onward, it stops internal enmity and shows the practice to be cultivated. Herein, for anyone who gives rise to the aspiration [for awakening] and practices the bodhisattva path, even if they have an enemy who killed their parents, in principle they must not inflict retaliation; hence it says "a bodhisattva," and so forth. A sūtra states: "Repaying enmity with enmity, enmity will never come to an end. Only based on having no enmity will enmity finally cease." Therefore, one does not retaliate. How much less so given that a bodhisattva contemplates all sentient beings as being entirely without enmity—all are objects of compassion, and all are [recipients of] loving rescue; toward those where enmity once existed, one gives rise fully to a deeply solemn mind and regards them as one's own infant child. Question: If so, how does a bodhisattva fulfill filial piety toward their own parents? Answer: If the enemy has not yet harmed them, even if one shatters one's own body like fine dust through immeasurable kalpas, one must perform filial deeds to preserve, protect, and support them. If their parents have already been harmed, that is past karma; avenging them brings no benefit and invites further great harm, with enmity following upon enmity without end, as in the case of King Virūḍhaka. When he slaughtered the Śākya clan, the Tathāgata's spiritual powers could do nothing about it; this is what is meant. "How much less toward other sentient beings" uses what is grave to illustrate what is light: regarding the object, parents are cited as grave and other sentient beings as light; regarding mental attitude, avenging parents incurs a lighter offense, whereas avenging other people incurs a heavier offense. Third, from "If one intentionally keeps..." onward, the violation and the adjudication of the offense can be understood. Such are the ten precepts, concluding the above ten kinds and exhorting study to make one uphold them. "The lower six chapters," and so forth, refers to the expanded text. Since within those six chapters there are exemptions and explanations, it should be understood as presented there.